[Originally published 26 February, 2013]
Phenomenology is concerned with articulating the ‘conditions of possibility’ of our experience. The lifeworld is a core concept in phenomenology. It is the collection of all the situations in which we find ourselves involved. It is our lived world as it opens up for us in all its possibilities. Our experiences are charged with significance and meaning. Phenomenology seeks to analyze the meaningful background for all our possible and actual actions. Most of the time this lifeworld goes un-noticed, or is taken for granted by us. Phenomenology tries to show us how phenomena manifest themselves to our consciousness, along with its shape and structure. It is an enterprise which tries to describe things as they appear to our consciousness.
One of its core ideas is that we as agents of thought and action are already situated in a world. Instead of examining experiences as they are empirically perceived as some type of ‘real fact,’ it is concerned with examining the pure essences of experience as they are intuitively given to us in their generality. It seeks to describe the experience of meaning. There is no ‘first fact’ which is preceded by a series of other facts. Instead, our instances of consciousness are already situated in a specific circumstance. There is an emphasis on ‘intentionality’ – all of our experiences are of or about some object or state of affairs. We as agents are already in-the-world engaged in pragmatic and socially defined projects.
This approach does not support the reductionistic tendencies we see in some sciences. Instead of being concerned with how things in reality actually are, it is instead focused on how we experience things in consciousness. Consciousness is our window onto the world. All the knowledge we possess comes to us through consciousness. This is why phenomenologists give primacy to this, over how things ‘actually are in reality.’ Since, epistemologically speaking, our conscious perspective comes first, we need to be concerned about the condition of our perspectival window onto the world first, before we can attempt to understand what is outside this window.
Consider the following ‘naturalistic’ explanation of the phenomenal world, and compare it with the phenomenological description just below. First, ponder this quote from the philosopher W.V.O. Quine (from the ‘Ways of Paradox’):
“I am a physical object sitting in a physical world. Some of the forces of this physical world impinge on my surface. Light rays strike my retinas; molecules bombard my eardrums and fingertips. I strike back, emanating concentric air waves. These waves take the form of a torrent of discourse about tables, people, molecules, light rays, retinas, air waves, prime numbers, infinite classes, joy and sorrow, good and evil.”
Now compare that with this piece from Edmund Husserl’s Ideas:
“I am conscious of a world endlessly spread out in space, endlessly becoming and having endlessly become in time. I am conscious of it: that signifies, above all, that intuitively I find it immediately, that I experience it. By my seeing, touching, hearing, and so forth, and in the different modes of sensuous perception, corporeal physical things with some spatial distribution or other are simply there for me, ‘on hand’ in the literal or figurative sense, whether or not I am particularly heedful of them and busied with them in my considering, thinking, feeling, or willing. Animate beings too – human beings, let us say – are immediately there for me: I look up; I see them; I hear their approach; I grasp their hands; talking with them I understand immediately what they mean and think, what feelings stir within them, what they wish or will.”
Edmund Husserl, instead of trying to use empirical methods, attempted to use a ‘transcendental attitude’ and implement a ‘transcendental reduction.’ He sought out the conditions of possbility for knowledge. Martin Heidegger thought that what shows itself to us is not necessarily the things in consciousness, but to some degree Being itself. He engaged in an examination of the question of the meaning of Being – fundamental ontology – via the manner in which it appears – or is hidden – to us in our experience. There is a high degree of hermeneutics (or interpretation) in phenomenology as practiced by Heiddeger. Maurice Merleau-Ponty shifted the approach and attempted to integrate phenomenology with psychology and neurology, with an emphasis on the body and our embodied existence. He drew heavily on experimental case studies to understand more clearly phenomenological experience. He tried to bring phenomenology into the sciences to show how life is lived. Jean-Paul Sartre and Simone de Beauvoir tied phenomenology in with existentialism, and Karl Jaspers put it to work in psychiatry. It’s incorporation into guiding and influencing scientific approaches, analysis, and practice, have resulted in the creation of Existential Phenomenological Counselling and Daseinanalysis, and the influence of Ecological-Embodied-Enactive Cognition in recent Cogntive Science.
Whereas early on Husserl was sceptical of phenomenology becoming ‘naturalized,’ it has progressed much since, and in recent years there have been several attempts to ‘naturalize’ phenomenology. Nowadays there are three main approaches. One is ‘formalized’ phenomenology, where the phenomenological analysis of lived experience that has been done is translated into a formal (almost mathematized) language that allows areas like psychology to improve their ability to formulate experienced intersubjective shared meaning. ‘Neurophenomenology’ utilizes dynamic systems theory to try and show that we can’t just rely on explanations that are based on purely mechanical interactions of parts in isolated moments of time. Genuine interaction is non-linear, and is based on reciprocal, dynamic interaction. There is a process of self-organization and sense-making based on our brain/body/environment coupling together. To do neurophenomenology practicioners need to be trained in phenomenological methods. Lastly, we have what is called ‘front-loaded’ phenomenology. Instead of beginning with empirical results (such as ‘formalized’ phenomenology), or with training subjects (as is done in ‘neurophenomenology), front-loaded phenomenology begins with the specific design of experiments based on the insights of phenomenology.
[The above discussion drew heavily from the following books (shown below): ‘Phenomenology’, by Shaun Gallagher. ‘Understanding Phenomenology’, by David R. Cerbone. ‘Introduction to Phenomenology’, by Dermot Moran.]